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in R.C. Sproul

“It is the will of God.” How easily these words fall from the lips or flow from the pen. How difficult it is to penetrate exactly what they mean. Few concepts in theology generate more confusion than the will of God.
One problem we face is rooted in the multifaceted way in which the term will functions in biblical expressions. The Bible uses the expression “the will of God” in various ways. We encounter two different Greek words in the New Testament (boule and thelema), both of which are capable of several nuances. They encompass such ideas as the counsel of God, the plan of God, the decrees of God, the disposition or attitude of God, as well as other nuances.
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Unregenerate man is consistently described as being in a state of alienation and enmity. This is the condition that makes reconciliation necessary. Reconciliation is necessary only when a state of estrangement exists between two or more parties. Estrangement is the natural fallen state of our relationship to God.
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As children we played games drawn from the scenario of war. When a friend approached we pretended that we were sentries. The dialogue was simple: “Halt! Who goes there? Friend or foe?” Our categories left no room for indifferent neutrality. They were restricted to two options, friend or enemy. Those are the only options we have in our relationship with God. No one is neutral. We are either God’s friends or God’s enemies.
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We are warned not to allow ourselves to become hardened, because if we look at the whole concept of hardening in its biblical perspective, we see that something happens to us through repeated sins. Our consciences become seared. The more we commit a particular sin, the less remorse we feel from it. Our hearts are recalcitrant through repeated disobedience.
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Martin Luther struggled greatly with the relationship of God’s sovereignty to human free will and sin. In fact, one of the greatest books ever written on the subject, TheBondage of the Will, is from Luther’s pen. When Luther grappled with this issue, he especially struggled with the Old Testament passages where we read that God hardened Pharaoh’s heart.
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Our prayers are sometimes not answered because we pray in vague generalities. When all our prayers are either vague or universal in their scope, it is difficult to experience the exhilaration that goes with clear and obvious answers to prayer. If we ask God to “bless everyone in the world” or “forgive everyone in town,” it would be difficult to see the prayer answered in any concrete way. Not that it is wrong to have a large scope of interest in prayer, but if all prayer is given to such generality, then no prayer will have specific and concrete application.
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Sometimes we all feel as if our prayers lack the power to penetrate our ceilings. It seems as though our petitions fall on deaf ears and God remains unmoved or unconcerned about our passionate pleading. Why do these feelings haunt us?
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The visual impact of the furnishings and the buildings of both the Old Testament tabernacle and temple was awesome. The eyes were dazzled with a sense of the splendor of God.
Sound was vital to Old Testament worship. The choral compositions of the Psalms were moving to the Spirit. They were accompanied by the full harmony and rhythm supplied by the harp, the lyre, the flute, and trumpets. The piano and the organ are marvelous instruments, but they cannot produce the sounds that the other instruments provide. Hymns and choral anthems are greatly enhanced when they are supported with greater orchestration.
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“Church is boring”—this is the most oft-stated reason why people stay away from church. It raises some important questions. How is it possible that an encounter with a majestic, awesome, living God could ever be considered boring by anyone? God is not dull. If worship is boring to us, it is not because God is boring. Sermons can be boring and liturgies can be boring, but God simply cannot be boring. The problem, I think, is with the setting, the style, and the content of our worship.
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When Israel’s prophets denounced the corruption of Israelite worship, they sought reform, not revolution. Though they vehemently criticized liturgicalism, they never attacked the liturgy. Though they railed against externalism and formalism, they never sought to remove the externals and forms God had instituted.
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